On Wednesday, I had the privilege of holding a book launch for The Alienated Academic at DMU. Over on my podcast, there is a recording of the first half of this event, in which I was in conversation with Sarah Amsler from Nottingham. There is a second podcast, which focused upon the Q&A with the audience.
The slides that were rolling in the background can be accessed on my Slideshare.
So, mid-week I have an invite-only book launch for The Alienated Academic here at DMU. I needed to test the AV kit that we are going to use for recording my conversation with Sarah Amsler from the University of Nottingham, and what better way than having some jibber-jabber with John Coster?!
John is a lecturer in media production here at DMU, but I have known him for 9 years through our engagement in community work and community media. John set-up and ran Citizens’ Eye and then the Documentary Media Centre, he coordinated social media cafés, reportage clubs, conflict-media discussions, and work at the Leicester Centre for inclusive Living.
John and I always find a space for discussing the relationship between theory and practice, and developing forms of praxis. In this podcast, we discuss the weather (because we are archetypally English), the colour of the sky, early-budding Magnolia bushes, whether I’m looking forward to the book launch, the judging of academics and their labour, and the ongoing obsession with value/value-added/value-for-money.
There will be an edited version of the book launch uploaded as a podcast towards the end of this week, hopefully. Or maybe early next. Actually, probably early next.
Peace out, peaceniks.
Ooh, and FYI, there is an Open and Collaborative Spotify Playlist for TAA.
In this podcast I decided to try not to use the words interesting and important too often. Instead, I got a little vexed by listening to Sam Gyimah and Michael Barber at the recent WonkHE event, with their standard focus upon normalising the relationship between education and economic growth, competition, value for money, the imposition of methodological control through things like trust-based governance, and situating this inside a specific, positivist narrative of liberal democracy.
So I probably bang on a little bit too much about the circle of liberal democracy. My apologies if this seems a little snarky. But, you know, I wonder if this is the same liberal democracy that has bought us inequality, poverty of philosophy, food banks, debt-fuelled and consumption-driven economic growth, a disconnect between economic production and the planet’s health, geopolitics focused upon the petro-dollar, Hillsborough, Orgreave, Grenfell, UN reports criticising austerity as social engineering, and on and on and on.
In other news, this podcast is mainly focused upon answering a question from one of my first year students, Kate, who asked me:
Is politics and austerity an excuse for the alleged failings of the British education system? Is the British education system really failing the young people we have? Do we look at the positives of teaching? Best of all: is there a revolution brewing? [Whooooooa! #revolution #klaxon! NOTE: in the podcast there is also a #Marx #klaxon]
So I try to address that, and I mainly do this by not addressing it. I mainly raise lots of caveats, lots of problems and a few more questions.
However, I do try to connect this to my solidarity with my friends over in Brazil, struggling to make sense of the election of Bolsonaro, and to generate responses that make sense in this new environment. In particular, one of my friends told me:
At the moment, I attend carefully to important little things, moving even as I wait to see how it pans out.
So, I am trying to think about how we attend carefully to important little things, and how we do this cooperatively and collectively and with love and courage and faith and solidarity. And how do we do this in such a way that we widen our space for panning things out differently?
Finally, and quite importantly, my good friend and comrade Rob Weale has taken pity on me after my pathetic pleading in the last podcast for some music, so the bits and bobs you hear on this one are all provided by him. You can check him out over at his portfolio place.
I have also ripped the title track from Rae Elbow and the Magic Beans’ album the human species. This is available on SoundCloud.
Remember to love yourself so that you can love others. Peace out.
Back in June I spoke at the BERA social theory and education SIG symposium about authoritarian neoliberalism and the alienation of academic labour. My focus was on authoritarian neoliberalism as a heuristic for analysing the idea of the University, and in particular knowledge production as a means of reproducing the capital-relation, and the possibility for developing alternative conceptions. These alternative conceptions erupt from an analysis of voices made marginal inside the capital-relation, including indigenous communities. This leads towards a set of spaces and histories composed by methodologies that are new and challenging and exciting to me.
This work is also new and challenging and exciting to me, because it demands an engagement with the literature around the problematic of neoliberalism, and the imposition of authoritarian modes of coercion and discipline, which are punitive on specific communities, individuals and bodies. My focus in this has tended to be on the capital-relation, picking up on the work of Simon Clarke in his neoliberal theory of society. However, my focus has also been shaped by my engagement with the Centre for Urban Research on Austerity at DMU, including its focus on governance and austerity, and resistance and mobilisation under austerity.
My conversation with participants at the BERA symposium was followed by an invitation from Justin Cruickshank at Birmingham to contribute to a forthcoming special issue for Social Epistemology: A Journal of Knowledge, Culture and Policy, on neoliberalism, higher education and technology. This was the first major thing I had written since I submitted my manuscript for The Alienated Academic, and it forced me to re-engage with the process of research and writing. It was an important step, to take a breath and refocus, and to consider how to move my thinking in a fresh direction.
I am really grateful to Justin for this invitation, because since I submitted The Alienated Academic I had been all played out. This was a function of needing to recalibrate my institutional role and repositioning myself as an academic, but also the fact that for 15 months I had been reading, researching and then intensively writing 70,000 words. In that time I had been trying to get my head around intersectional issues and narratives, the work of Hegel and Feuerbach, the eruption of literature around alienation in the 1960s and 70s, and the relationship of each of these to both Marx and academic labour. By the time I’d submitted in early May I was dreading the peer review process, partially because I was scared of what would be said about my work and partially because I simply didn’t have the energy to rewrite chapters, sections or even paragraphs.
Yet, this new work on authoritarian neoliberalism enabled me to develop some thinking about knowledge production and the use of knowledge, the role of higher education, and some emergent and naïve engagement with indigenous and aboriginal methodological approaches. It has coincided with the emergence of some new energy, for teaching, for educational practice, for my work outside the University, the podcasting, and for writing. It may be happenstance or coincidence that this invitation came at this point; but I’m grateful nonetheless.
The structure for the article is noted immediately below, and is followed by the abstract and references. I hope that the article is good enough, but I wanted to celebrate both the process and the community that supports it.
Structure
Abstract
As one response to the secular crisis of capitalism, higher education is being proletarianised. Its academics and students, increasingly encumbered by precarious employment, debt, and new levels of performance management, are shorn of autonomy beyond the sale of their labour-power. One heuristic for analysing this response is authoritarian neoliberalism, imposed as a means of enacting disciplinary practices in the name of the market with an anti-democratic rationale. This has a distinctly technocratic focus, rooted in techniques of performativity, including audits and assessments of teaching, research and scholarship, grounded in productivity, the management of time and value-creation. However, there are a range of intersectional and geographical responses to such an imposition, through which it is possible to describe alternatives to these architectures of subsumption. In particular, a second heuristic emerges which challenges the restructuring of the University in the global North, erupting from struggles for decolonisation. Here, Audre Lorde’s invocation to an integrated, poetic existence that situates bodies in places, and respects feelings and emotions as the site of epistemological development and understanding, underpins the possibility for dismantling hegemonic knowledge production. The article examines whether humanist narratives of solidarity, in particular from marginalised voices, might help academics and students to analyse their alienated labour and to imagine that another world is possible.
References
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Ball, S. 2012. Global Education Inc. New Policy Networks and the Neoliberal Imaginary. London: Routledge.
Barnett, R. 2016. Understanding the University: Institution, Idea, Possibilities. London: Routledge.
Bhambra, G. 2017. “Brexit, Trump, and ‘methodological whiteness’: on the misrecognition of race and class.” The British Journal of Sociology. 68 (1): 214-32.
Bhambra, G., D. Gebrial, and K. Nisancioglu, eds 2018. Decolonising the University. London: Pluto Press.
Bruff, I. 2012. “Authoritarian neoliberalism, the Occupy movements, and IPE.” Journal of Critical Globalisation Studies 1 (5): 114-16.
Bruff, I. 2014. “The Rise of Authoritarian Neoliberalism.” Rethinking Marxism: A Journal of Economics, Culture & Society 26(1): 113-29. doi.org/10.1080/08935696.2013.843250
Bruff, I., and C.B. Tansel. 2018. “Authoritarian neoliberalism: trajectories of knowledge production and praxis.” Globalizations. 10.1080/14747731.2018.1502497
Canaan, J. 2017. “The (Im)possibility of Mass Intellectuality: Viewing Mass Intellectuality Through the Lens of the Brazilian Landless Movement.” In Mass Intellectuality and Democratic Leadership in Higher Education, edited by R. Hall and J. Winn, 69-80. London: Bloomsbury Academic.
CASA. (n.d). A home online for casual, adjunct, sessional staff and their allies in Australian higher education. http://actualcasuals.wordpress.com/
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I spoke at the BERA social theory and education SIG symposium yesterday. My slides and initial thoughts are here.
These are the thoughts I had when statements and people stopped or challenged me during the day.
ONE. Analyses of neoliberalism enable us to position ourselves in terms of democratic engagement or the de-democratising of life-activity, in the face of mediations (and in particular the market). Such analyses offer neoliberalism as an omnipresent and omnipotent form of habitus. In return, we see neoliberalism as a threat to common sense, and we believe that if we can decode it, then we can move beyond its refusal of our humanity, and that we can move to less harmful social relations inside capitalism. This discounts the reality that neoliberalism is the latest (potentially) instantiation of the capital-relation – the latest instantiation of capital’s domination and exploitation of our labour-power. It needs to be addressed in such terms. Critique must be anti- or post-capitalist or it can offer no hope.
TWO. Neoliberalism is not a threat to common sense. It is the new, abstracted common sense that is the reinterpretation of capital, in order to maintain capital’s subjectivity and autonomy. If we are critiquing neoliberalism or seeking new ways of understanding it, we are moving towards a new common sense. A new common sense that reflects an alternative way of producing society. However, inside a totalising, hegemonic system the tendency is that such alternatives will be co-opted for the reproduction of that system. In imagining a new common sense, we have to situate this against the violence of abstraction imposed by capitalist social relations. Waged work reduces our activity to abstraction, through exchange, the market, commodification, division of labour, private property and the role of money. A new common sense is required that situates our life activity against these mediations, in order that we can describe and move beyond them. And, of course, we have examples of alternative forms of common sense, in autonomous centres in Latin America, in the little schools of the Zapatista movement, in the community work of the Black Panthers, in family inclusion groups in indigenous communities, in the co-operative movement.
THREE. Our work makes us ill. Our work makes us precarious. Our work dominates and exploits our lives. In our analyses of neoliberalism, and the ways in which they infect our educational relationships and settings, we must move beyond the analysis of symptoms. We must move towards a deeper uncovering of the bastardisation of social relationships, which exist in order to generate flows of surplus labour, time, value and power that can be commodified. Social or liberal democracy lies at the heart of this process. It is inextricably entwined with neoliberalism, as the development of the autonomy of capital. It will not save us, however deep our analysis of and resentment towards neoliberalism.
FOUR. If we are exemplary neoliberals, we need to examine how that relates to our academic or educational labour, in order to refuse that labour. This work must be done at the level of society, through intellectual work that refuses to fetishise specific forms of knowledge, or specific spaces for knowledge production, like schools and universities.
FIVE. This means that we can, of course, reflect upon how neoliberalism works to govern through ideas of market freedom and the individual autonomy of market actors, operating cybernetically through ready access to performance information. We can reflect upon how neoliberalism works to discipline us through our internalisation of self-government, responsibility, human capital enrichment and close attendance to our personal risk profiles. We can reflect upon how neoliberalism instantiates itself through discourses of impact, excellence, efficiency, employability, entrepreneurship, productivity, and so on. However, as we chase neoliberalism in its authoritarian, promiscuous, libertarian appearances, we risk losing sight of how it masks the deeper, substantive matter of the capital-relation.
SIX. So we need to engage with the history and heuristics of neoliberalism, as they relate to the circuits and cycles of capital, in particular in their historical development following the Nixon Shock and the end of the Bretton Woods agreement of the early 1970s, the role of oil and the development of the petrodollar, responses to collapses in the global rate of profit, the need to recalibrate global economic output in terms of services and manufacturing, changes in the technical composition of capital through the deployment of technology, the collapse of state socialism and a socialist market economy, and so on. Clearly, we also need to engage with the material and geographical differences in the deployment of, and responses to, neoliberalism, for instance in terms of resistance in Latin and South America, and the role of the State alongside transnational organisations in that process. We do this work because of what it enables us to hear, voice and see.
SEVEN. This historical, material, geographical set of narratives around the deployment of neoliberal governance and resistance to it, enables us to map the relationship between capital and labour, and to engage with issues of economic populism, in particular as they relate to the socio-economic core of specific economies/nations and their margins. This core and margin exist both inside the nation-state and globally for specific economies, and affect the ideological positions taken by populist leaders. One issue is how to bring these positions into the classroom/curriculum, in order that we move beyond demonising, and in order to show how these are vectors of exploitation on a global scale. This returns our educational relations to an engagement with capitalist social relations, and the relationship between work and surplus, capital and labour, autonomy and domination. This is a process of refusing colonisation by certain narratives, and of generating new forms of humanist identity.
EIGHT. Here, the intersections of race, gender, ability, sexuality and class are fundamental to any analysis of alternatives. Finding spaces (that are safe and which respect power-relations and asymmetries) to share is central to this process. Deliberation, taking time, being critical, being anti-algorithmic, being optimistic, confirming/legitimating/hearing others, are crucial. These disrupt the flows that reproduce capital through its subordination of labour. This is a deeply anti-capitalist, and post-capitalist approach, because it creates spaces that are against commodification, and which are rooted in the kinds of humanism denied systemically in the market. This is a risky strategy precisely because of the system’s ability to morph and reproduce itself anew. Here we may question whether there are responses to new repositionings of patriarchy. How do we engage with issues of agency and voice? How do we move beyond the fetishisation of salvation or redemption inside the system that is toxic to us? How do we find spaces to grieve and manage negative emotions or perception, rather than accepting the system’s desire to performance manage them to the periphery? How do we use grief as a step in a movement?
NINE. Is it possible to have hope inside institutions that are hopeless? Is it possible to have hope inside institutions that are abject? Is it only possible to hold Gramsci’s position of the pessimism of the intellect and the optimism of the will? In particular, inside institutions grounded in manufactured and manufacturing consent, is it possible to develop critical hope, beyond market-based, ordered liberties? As we see our very selves colonised by the commodity, how do we generate hope and action?
TEN. So focusing upon a critique of neoliberalism(s) and its characteristics, as an explanatory critique of the state we are in, enables resistance to be minimalised, where we focus upon values like trust, or a return to social democracy and a better capitalism, or the hunt for new forms of democratic leadership, or where we think that a fight for autonomy inside the current system can be won. Instead, I am interested in engaging with those characteristics as heuristics that reveal the deeper reality of our sociability, or ability to reproduce society. Performance, market, competition, liberties/rights, cybernetic management of risk, governance theory, coercion, corporate parasitisation, shadow/parallel governance and finance structures, each point towards forms of revelation around illness, precarious employment, overwork, labour relations, and then onto issues to do with the way in which society is reproduced through the organisation of work. Here, we begin to think about critiques of power, domination and exploitation in the generation of surplus. Moreover, we begin to think about these symptoms and their causes as ontological or pedagogical at the level of society, because they place certain discourses at the heart of who we are.
ELEVEN. Movement is everything. Is our current appreciation of neoliberalism simply a light critique of capital? Might it be something more in using the visible, theorised characteristics of neoliberalism as a means to reimagine the capital-relation? Might it be something more in moving to a position where we can critique neoliberalism as a moment in a movement against capital?
TWELVE. What does this mean for education? What does this mean for the re-imagination of the curriculum? What does this mean for the relationship between student, teacher, administrator, bureaucrat, school, university, State and so on? What does this mean for the abolition of education, the abolition of status and bureaucratic educational structures, the abolition of the curriculum, such that intellectual work happens at the level of society, in order to move beyond the violence of abstraction and to address crises? How do we do this work humanely, when capital (whether in its neoliberal form or some other guise) seeks to eviscerate our humanity?
The day promoted me to consider some key issues for one of my PhD students who is working on the lived experiences of primary school communities under neoliberal policy. I wrote to her that “I think the following concepts/issues are interesting. I do not intend to unpack them here, rather to leave them as things for you to investigate or ignore. You are perfectly at liberty to ignore.” There is a shout-out here to the work of the Manchester School here, and especially Steve Courtney, Helen Gunter and Carlo Raffo. These questions/points are stream-of-consciousness and not fully formed. Like most of my work, tbh…
References
Burman, E & Miles, S 2018, ‘Deconstructing supplementary education: From the pedagogy of the supplement to the unsettling of the mainstream‘Educational Review.
Courtney, S 2018, ‘Privatising educational leadership through technology in the Trumpian era‘ Journal of Educational Administration and History, 50.
Courtney, SJ & Gunter, HM 2015, ‘Get off my bus! School leaders, vision work and the elimination of teachers‘ International Journal of Leadership in Education, 18(4): 395-417. DOI: 10.1080/13603124.2014.992476
Courtney, S & Gunter, H 2017, Privatizing leadership in education in England: The multiple meanings of school principal agency. in D Waite & I Bogotch (eds), The Wiley International Handbook of Educational Leadership. Wiley-Blackwell Publishing, Inc., pp. 295-310.
Davies, J 2011, Challenging governance theory: from networks to hegemony. Bristol: Policy Press.
Raffo, C & Gunter, H 2008, ‘Leading schools to promote social inclusion: developing a conceptual framework for analysing research, policy and practice’ Journal of Education Policy, 23(4): 397 – 414. https://doi.org/10.1080/02680930801923799
Rayner, S, Courtney, S & Gunter, H 2017, ‘Theorising systemic change: learning from the academisation project in England‘ Journal of Education Policy. DOI: 10.1080/02680939.2017.1327084
Rowlands, J & Rawolle, S 2013, ‘Neoliberalism is not a theory of everything: a Bourdieuian analysis of illusio in educational research’ Critical Studies in Education, 54(3): 260 – 72. https://doi.org/10.1080/17508487.2013.830631
Social Theory Applied: https://socialtheoryapplied.com/
You have to know what’s wrong before you can find what’s right
Toni Morrison. Song of Solomon.
as far as we can discern, the sole purpose of human existence is to kindle a light of meaning in the darkness of mere being.
Carl Jung
A book against academic labour
I have just submitted my final draft of a monograph for Palgrave Macmillan, in their Marxism and Education series, entitled The Alienated Academic: The Struggle for Autonomy inside the University. This book reflects my work inside and outside the University over the course of the last decade. In this time, we have witnessed the re-engineering and repurposing of higher education, and the impact this has had on academics, professional services staff and students. In part this catalysed my engagement in a range of protests and occupations in 2010-11, alongside my work in co-operatives like the Social Science Centre in Lincoln and Leicester Vaughan College, and with the Open Library of Humanities. This stitches my thinking and my practice into other co-operative movements for dignity, and against the indignity of capitalist work.
However, my thinking and my practice have also been challenged personally, through a decade-long commitment to therapy. On one level, this work represents my attempt to understand, manage and move beyond manifestations of depression and anxiety, including their displacement or appearance as overwork. On a deeper level, it has been fundamental in enabling me to understand my own essence, in terms of how and why I have, at times, been estranged from myself and the world. This book encapsulates a moment and a movement in my recovery of myself in the world.
In terms of the themes of the book, it is meaningless for me to separate out my work inside and outside the University from the work I continue to undertake on myself. It is meaningless for me to separate out my labour as something unique in the practice of my life. As a result, it forms an attempt by me to engage with Marx’s conceptions of estrangement and alienation, in particular focused upon being and becoming, dignity and indignity, objectification and subjectivity, and the possibility for recovering autonomy.
As a result, this is not a book that describes academic life from the perspective of academic labour, in order to recover some idealised or utopian notion of the University. Rather, it is against academic labour, as a case study of the exploitation, expropriation and domination of labour by capital. Rather than reifying or attempting to recover academic labour, I attempt to situate the academic labour process, academic knowledge production, the academic self and academic communities against Marx’s conception of alienation, in order to look towards its abolition. This is influenced by Moishe Postone’s work on capital as a totality that is constituted as the automatic subject through social labour, and in particular the duality of abstract and concrete labour. This refuses the fetishised notion that labour is capital’s opposite and nemesis.
Alienated academic labour and the law of value
I am not using academic labour to critique the crisis of higher education (as a strand of the secular crisis of capital). Rather academic labour is the object of this critique, in order to work towards its abolition. Central to this is an understanding of academic labour in its relation to the structuring reality of the law of value. Understanding how value mediates social reproduction is crucial in understanding whether an alternative form of self-mediation beyond value, rooted in humane values, is possible. Here the work of István Mészáros, Peter Hudis and Simon Clarke are important in enabling me to understand the relationship between alienated labour and second-order mediations that appear to structure the world. This enables us to take a negative dialectical approach, in order to strip back the manifestations of our alienation in anxiety, ill-being, overwork and so on, and to work through their relationship to money and the market, and beyond that to the production of surplus-value, surplus populations and surplus labour, rooted in the division of labour, commodity-exchange and private property, which themselves emerge from alienated labour.
Indignation and dignity
However, in the book I am increasingly drawn towards the relationship between indignation and dignity as a response. Here, the work of John Holloway is important to me as is work around the Zapatista movement. This enables us to connect academic practice to societal, intellectual practice, including that fought for by academic and student activists in occupations and social movements. This is a key connection, and stitches my thinking into intersectional struggles for dignity. As a result, I have been trying to challenge my white, male privilege throughout the book, by connecting to a range of activists fighting for justice. These include: Sarah Amsler; Joyce Canaan; Melonie Fullick; Karen Gregory; Liz Morrish; Sara Motta; Kehinde Andrews; Sara Ahmed; Gurminder Bhambra; Kalwant Bhopal; George Ciccariello-Maher; Nathanial Tobias Coleman; Ana Dinerstein; Emma Dowling; Akwugo Emejulu; Silvia Federici; Priyamvada Gopal; bell hooks; Tressie McMillan Cottom; and Heidi Mirza.
I constantly question whether my thinking, writing and practice has done these inspirational people justice. This also forces me to question constantly my own naïveté in understanding by the positions. Attempting to connect in this way is not a moment of co-option, rather a moment of solidarity. It is an attempt to stitch my own practice into a wider tapestry of refusal, or of the indignation that emerges from capital’s subsumption of our lives and its denial of our dignity. Developing a front of understanding, rooted in a richer understanding of the differential experience of exploitation and domination, is crucial in developing empathy and solidarity, as a movement towards autonomy.
Beyond recent work on the crisis of higher education
This is important because recent work which offers a perspective on the crisis of higher education has tended to focus on the mechanics and ideological underpinnings of marketisation and financialisation, which are often in defence of the ‘public university’ or attempts to discuss public funding, regulation and governance. In general, these focus upon the education sector of the economy, the HE sector as a whole, or make the University the unit of analysis, and several focus on the mechanics or roll-out of neoliberalism. However, there are few books that focus on the academic and her labour as the unit of analysis, and none that do so in the context of the critical terrain of alienation.
Thus, I use a critical social theory of alienation (which has a rich analytical tradition that serves as a heuristic for critiquing academic identity and academic labour). This is a way into a discussion of the abolition of academic labour and the role of public intellectuals in the generation of mass intellectuality, and is framed by the work of Mark Cowling, John Holloway, Peter Hudis, Marcello Musto, Sean Sayers, and Amy Wendling, among others.
The structure of the book
The argument is broken down into three sections and nine chapters. These are as follows (with chapter abstracts).
Chapter 1: Awakenings (structure here)
Abstract
This chapter scopes and situates academic work against the key themes that underpin that work as alienating practice. It begins by addressing how the idea of academic labour as privilege blinds its practitioners to their estrangement from the products and process of work, alongside the relationships that emerge there, both in terms of the self and with peers. The chapter argues that academic being and becoming is stunted through the divorce of the academic from her labour, which is then overlain by a series of fetishes, including the student experience and ideas of educational value-for-money. This emerges from alienated labour, which is itself hidden by second-order mediations like private property, commodity exchange and the division of labour. This catalyses processes of proletarianisation through commodification, which are addressed in relation to the extant literature on the crisis of academic work.
Section 1: the terrain of academic labour
Chapter 2: Crisis (structure here)
Abstract
This chapter details the mechanisms through which the secular crisis of capitalism is restructuring academic labour. This is in terms of policy that shapes a competitive environment, the financialisation of academic work through student debt, bond markets and so on, and through the commodification and marketisation of the outputs of academic work. Here, I describe how the incorporation of academic labour into the self-valorisation process of capital through research and pedagogic innovation enables a critique of the proletarianisation of the University.
Chapter 3: Alienation (structure here)
Abstract
This chapter situates Marx’s analysis of estrangement, alienation, fetishisation and reification against academic labour. It does this through a focus on the activity of production, in its relationship to material and philosophical conceptualisations. As a result, a dialectical understanding of the layers of objectification, separation, mediation and identity-development emerges. This categorical analysis enables an unfolding of capitalism’s mode of social metabolic control, and its relationship to individual essence, human capital theory, and the reality of being othered or negated inside the system. This develops an analysis of the expanding circuit of alienation (A-A’), and the potential for its overcoming through a focus on the richness of human experience.
Section 2: the terrain of academic alienation
Chapter 4: Knowledge (structure here)
Abstract
This chapter analyses the alienation of the products of the academic’s labour, as teaching or research, which are commodified and marketised for their exchange-value rather than their social utility. This is related to the competitive restructuring processes of research and teaching impact measures. Critical here is a connection to the internalisation by the academic of the disciplinary force of performance management, in the production, ownership and distribution of the products of academic labour. Marx’s conception of the general intellect as a form of alien knowledge and property, and its relationship to the separation of subject curricula and research, is important in describing capitalism as a naturalised system. Here the relationship between subjectivity and objectification, use and exchange, and the potential for new forms of humanism related to the functions of academic knowledge are developed.
Chapter 5: Profession (structure here)
Abstract
This chapter frames a discussion of whether it is possible for academics to move beyond fetishing their own labour-power as privileged. I ask whether it is possible to reflect at a social-level on the alienation of academic labour-power in terms of the alienation of labour-power in general? The chapter focuses upon the mediated conditions of work, in order to unpick the proletarianisation of academic labour-power. As a result, it becomes possible to describe the autonomy of capital as opposed to labour, and to uncover its ideological basis.
Chapter 6: Weltschmerz (structure here)
Abstract
This chapter develops the alienation of the academic from herself, as she is increasingly made and re-made as an academic entrepreneur whose labour only has worth where it is value. As a result, the internalisation of specific behaviours that are disciplinary becomes a key outcome for the system of production, with concomitant manifestations of physical and psychological distress. Here ideas of anti-humanism and dehumanism, linked to melancholy, anxiety and ill-being are analysed in relation to the proletarianisation of the University as an anxiety machine. The chapter addresses how formal and real subsumption, in terms of the re-engineering of the governance of higher education and the reproduction of academic labour in the name of value, feed off and into alienation.
Chapter 7: Identity (structure here)
Abstract
This chapter address the alienation of the academic from her species through the iron law of competition, reinforced through global academic labour arbitrage, research and teaching metrics, and performance management. The argument connects academic labour to the hierarchical, globalised forces of production that shape capitalist social relations, in order to discuss the form and the organising principles under which academic labour is subsumed for value. The chapter argues that academics have a tendency to reify their own labour such that it becomes something that they struggle for, rather than against. However, repeatedly adopting this approach can only lead to a sense of helplessness and alienation from other forms of globalised labour. By refocusing on the form of labour in general, rather than the specific content of academic labour, it becomes possible to move beyond reification towards struggle.
Section 3: the terrain for overcoming alienation
Chapter 8: Indignation (structure here)
Abstract
This chapter focuses upon the role of intellectual labour in a range of transnational struggles for an alternative form of social metabolic control. Pivoting around counter-hegemony and anti-power, the focus is upon the movement of dignity in the development of revolutionary subjectivity. This chapter discusses the possibilities for autonomous action by academics, which in-turn demonstrates solidarity or association with a range of struggles against labour.
Chapter 9: Autonomy (structure here)
Abstract
In this chapter, autonomy is critiqued in light of the duality that: first, capital is the automatic subject searching to secure permanent self-valorisation; and second, that our search for autonomy-beyond-labour is the crisis of capital. This struggle pivots around emancipation from labour, and for self-mediation as the key organising principle for life. The chapter focuses on the role of academic work and intellectual labour in developing the realm of autonomy/freedom and reducing the realm of heteronomy/necessity. Here there is a focus upon the richness of human life and the development of alternative forms of social metabolic control. The argument regards alienation and its revelation as a necessity in the transformation to life under communism. Thus, the chapter discusses the potential for the social, collectivised use of academic labour, through the liberation of socialised skills, practices and knowledge from inside the University.
The process of writing as a movement of becoming
The process of writing the book demonstrated to me how far I have come from my PhD, undertaken back when Methuselah was a boy. A year of reading about: academic labour; the labour theory of value; alienation in Marx and Hegel; academic knowledge production and the academic labour process; academic identity and academic being/becoming; and intersectional analyses of labour and the academic experience. This year of reading was distilled down into 300 pages of notes, on top of my already existing, published work on alienation and mass intellectuality. One crucial angle to this was to reflect on my reading through a series of conversations with academics about injustices rooted in (dis)ability, gender, race and sexuality.
This was then distilled down into the nine chapters. I was originally going to have eight, with the last two stitched together. However, I wanted to push myself beyond my usual focus upon explaining (and obsessing about) the crisis through negative critique, and instead to focus upon the possibilities for an alternative mode of becoming rooted in a movement of dignity pointing towards autonomy.
Structuring and restructuring the chapters took a month and underpinned a writing process that mirrored my PhD process – effectively hoover up as much research and reading as possible, structure the notes very closely into a potential argument that speaks to my soul, and then write obsessively. This meant that each chapter was written in around a week, beginning at the start of January. Since then I have written 70,000 words, with two re-drafts/re-readings. In part, using Dragon Naturally Speaking to write/speak/dictate the book has altered the process.
In this moment, I have had to think long and hard about self-care, in the balance between writing and life, and between work and life. Walking and music have been crucial to me.
The scariest moment has been in asking people I trust, including a couple of people I have not met but whose expertise and way of being in the world is an inspiration, to read and provide feedback. This is a moment of high anxiety, to the extent that I tweeted:
You know that moment when you decide to send something to someone who you really admire to read/comment on, when you feel you aren’t fit to lace their boots (professionally)? And that gut-wrenching anxiety? Well that.
This is a moment of baring my soul, of extreme vulnerability, of hope and the fear of despair. As much as I try to sublimate the fear of despair, it often ruptures my being. However, it is important to note that whilst researching and writing I have come off anti-depressants and begun the process of leaving therapy. This is a moment of taking ownership of my life – a movement for autonomy.
It is also important to note that this has happened whilst holding down my role at work, and also attempting to support those leading the Leicester Vaughan College project. This has meant having to work weekends and evenings – there is a conversation here about whether this says something about my estrangement from my wider life. It clearly says something about the integration of my work with my life; the integration of my thinking about my life beyond my labour.
In many respects this has also been a very difficult time for me, and my thinking around alienation has been reflected in my everyday life. A friend asked me what I would do once the book was submitted, given that it has taken up so much of my existence and helped me to redefine myself. She acknowledged that it had helped me to work through and beyond some difficulties, and that it had also served as a distraction. She is right that there is a moment of grief in its submission, and one that mirrors the loss involved in leaving therapy. A loss of the self and my relationship to a fetishised or reified other, to which I have projected bits of myself. However, through this mirroring, there is also a moment of reclamation – of reclaiming my life, potentially with a renewed way of examining it, and the ability to move beyond those things that we fetishise in the world.
A moment of pointing towards values rather than value. This is the real movement.
Music
In the process of writing the book, I have obsessively listened to the following whilst writing and walking and thinking. Maybe they tell us something about the contours of the book.
So it’s us v. them/Over and over again
Us v. them/Over and over again
Us v. them/Over and over again
LCD Soundsystem, Us V Them.
‘An age of crisis, such as the present, is an age of rage. It is an age of frustrated expectations, frustrated hopes, frustrated life. We want to study at the university, but it is too expensive and there are no grants. We need good health care, but we do not have the money to pay for it. We need homes, we can see homes standing empty, but they are not for us. Or quite simply, for the millions and millions of people in the world who are starving: we want to eat: we can see that the food is there, that there is plenty of food for everyone in the world, but something stands between us and the food – money, or rather the fact that we don’t have enough of it.’
‘That does not mean that we do not want money, necessarily. Money is the form that wealth takes in this society, and as the producers of that wealth, we all want to participate in it. In the present society, no matter how austerely we may (or may not) like to live, we need money to live and to realise our projects. So yes, we want more money, for ourselves, for the universities, for schools and hospitals, for gardens and parks, for projects that point towards a different world, and so on. But we do not want a world that is ruled by money, we do not want a world in which the richness that we produce takes the form of money, we do not want a world in which money is the dominant form of social cohesion, the medium through which our social relations are established.’
John Holloway, Rage Against the Rule of Money.
Want to do something about the USS strike? Follow the money. Do not see this as incompetent institutional or sector-wide managers needing to be brought to heel. This is class struggle; it is the asymmetrical struggle between a fraction of total labour encompassing some academics (with support from some students), and capital operating as a transnational activist network, working to reproduce power. Reproducing hegemony through exploitation and domination. Our struggle has to be seen inside-and-against the ongoing re-engineering of higher education – its real subsumption. This is the struggle by an association of capitals to extract value from education through commodification, and to ensure that our educational lives become defined by productivity and human capital theory.
Elsewhere, I write:
This idea of the subsumption of academic labour inside the circuits of capital is increasingly important in light of Marx’s (1992; 1993a) focus on the associational phase of capital, in which development emerges on a global terrain, with an interrelationship between commercial and money-dealing capital and productive capital. Those who direct the University for the market are not simply Vice-Chancellors, but include associations of policy makers, private equity fundholders, credit rating agencies, technology firms and publishers, and, indirectly, fee-paying students, who form a deterritorialised network (Ball 2012; Deem et al. 2007; McGettigan 2013; 2014; Robinson 2004). Here, the expropriation of surplus value from producers by merchant capital is a primary source of profit, and in educational production it is leveraged through the use of finance capital and credit to increase the rate of turnover of specific educational commodities and services-as-commodities (Gartner 2013; Lipman 2009).
Through the USS strike we witness the assault on life by money. This is the commodification of working lives that we say that we love (and that we tell our students we love), and which we are told that we should love (a love that defines our being). And we have seen this coming. Andrew McGettigan has been writing about this for almost a decade. Back in 2011 he wrote about bond finance, making connections between the United States and United Kingdom as the latter began a process of engagement with finance capital through private placements. In it, he quotes an academic and union leader at the University of California commenting on the relationship between bond finance, credit ratings and university strategy:
Moody’s slipped into its bond rating for the UC system the need for the institution to restrain labour costs, increase tuition, diversify revenue streams, feed the money-making sectors, and resist the further unionisation of its employees.
Not only is this a strategy of diminishing a sense of collective, educational use-value, it forms part of the process of dissolving the fabric of the University as a concrete social institution, such that it becomes open to generating tradable services. The rule of money and the role of finance capital has a solvent effect on the relationship between academic labour and the University. The idea is to ensure that high-value academic commodities, including skills and knowledge, can generate exchange-value. Moreover, in the process of dissolving the fabric of the institution, this transfers a significant portion of the risk around performance in the market from the institution to the academic. In this way we see a twin-assault on academic labour: first, in the ramping up of student fees and the ideological repositioning of education around entrepreneurialism and employability; and second, in the assault on pensions, which is the bleeding edge of a wider assault on staff labour rights.
Clearly, this offers a point of potential refusal and struggle, because it is the moment in which student and staff struggles over the alienation of their (academic) labour come into alignment. The terrain of alienation focuses upon control over the labour-process and the products of that labour, alongside conceptions of the self and relationships with others. For too long there has been a denial of solidarity between staff and students and limited push-back against conceptions of students as consumers or purchasers, and education solely for impact, excellence, employability, entrepreneurship and the production of performance metrics. Of course, the ability to push-back depends upon the ability to theorise the position we now find ourselves in, and the extent to which we are able to use this theorisation to imagine that another world is possible. This means that settling solely for reform of institutional governance is a non-starter.
The pensions struggle demands a recognition that our society increasingly pivots around the transfer of risk to individuals as entrepreneurs, in order to support policy directives for productivity. It is about commodification of life, hidden behind an ideological sheen of austerity-inspired entrepreneurialism, employability and human capital development. It is the reduction of life to human capital, and this is reprehensible. It is the de-leveraging or de-risking of society from the individual. The disconnection of the individual from society as the latter is defined solely in terms of value, to the point of denying our common humanity beyond the market. It is the de-leveraging of humane values from institutional meaning, unless they are able to generate value.
Thus, we read that the governance issues around the valuation of the USS fund connect Cambridge colleges, Universities UK and consultants focused upon de-risking. As etymologic notes on Twitter:
The plot thickens: UUK surveys from Cambridge & its colleges were CREATED by a consultant from Xafinity. Xafinity’s work includes “de-risking” Defined-Benefit pension schemes – the company tell investors that this brings additional revenue.
The emerging struggle over the life-blood of the University, and of the power of merchant, credit and finance capital as they insinuate competition inside the logic of education, must pivot around what we want from academic production as a social activity. Do we envisage that it can only serve the market and money? Do we envisage that this is no way to address the range of crises that afflict the planet? This is important because the pensions struggle reflects an ongoing crisis of value, which has been described elsewhere as a secular crisis of capitalism.
Those staff who have faced the threat of large-scale redundancies, including in the present moment at Liverpool, and those casualised and precarious staff, have already faced this reality (including professional services and graduate teaching assistant colleagues who have been fighting for labour rights, maternity/paternity and pensions for years). It is also been clear to many of us that the drive towards metrics is rooted in the commodification of individual, institutional and subject-based performance, from which debt and debt-servicing can form an ongoing income stream, against which to hedge performance in this crisis of value.
The generation of value and the denial of values is a function of stratification and separation, which is amplified where corporations control the surplus value that is produced through commodification. In such moments, they can discipline and divide production through labour arbitrage and a refusal to negotiate with collectivised academic labour. As employment is made precarious amongst individuated and separated educational producers fulfilling a range of roles, solidarity and co-operation are under threat because of ultra-exploitation or proletarianisation.
This process needs a market, and if one doesn’t already exist it must be created. This means market exit looms large, and has been written into policy for almost a decade. This need for a market is also extended to potential students who carry debt, and who are encouraged to purchase commodities or services-as-commodities, as positional goods. Thus, the material circumstances of the production, purchase and circulation of educational commodities are critical, and they catalyse policy as a means of restructuring intellectual work or academic labour.
That some academics’ futures are being hedged can only be the beginning for this struggle. The USS strike is about the reproduction of capital on a global terrain. Therefore, responses to it cannot simply be about individual vice-chancellors or institutional governance failings. Responses to cannot simply come from self-appointed spokesman (and they are generally always white, middle-aged men – I note the irony here). We need a set of responses that originate horizontally and collectively, and which seek to remove academic privilege, and to remove the allegedly privileged position of academic labour. We need a set of responses that focus upon intellectual work at the level of society. There are three strands to where we possibly take this moment of revelation and uncovering.
ONE. The University and the capital-relation
In How to Change the World Without Taking Power, John Holloway argues that we deceive ourselves if we believe that the structures that have developed and which exist in order to reproduce capitalist social relations can be used as a means to overcome its alienating organisation of work. Holloway makes this point for the structure of the democratic state as a symbol of failed revolutionary hope. We might argue the same for the University.
The argument against this is that the constitutional view isolates the [University] from its social environment: it attributes to the [University] an autonomy of action that it just does not have. In reality, what the [University] does is limited and shaped by the fact that it exists as just one node in a web of social relations. Crucially, this web of social relations centres on the way in which work is organised. The fact that work is organised on a capitalist basis means that what the [University] does and can do is limited and shaped by the need to maintain the system of capitalist organisation of which it is a part. Concretely, this means that any [University] that takes significant action directed against the interests of capital will find that an economic crisis will result and that capital will flee from the [University] territory.
The USS strike has to be stitched into the reproduction of the University as a node in the reproduction of capital, and more especially in the reproduction of transnational finance capital. This brings academic collectives, including students, into asymmetrical relation with hegemonic power. The struggle has to reflect these asymmetrical power relations, and be geared across a front of solidarity rooted in an alternative form of society, otherwise it will break. This is why I previously wrote about the strike in terms of a wider social strike.
TWO. Breaking the circulation of academic capital
The value of pushing for prefigurative, co-operative and alternative forms of governance for higher education institutions is that they then act as a replicable cell across society as a whole, which potentially draws in students and their communities, academics and professional services staff and their communities, and other groups fighting for social/collective goods. There is a long history of co-operative governance, and inside higher education Joss Winn has maintained a list of writing and projects about co-operation. This is a fundamental starting place for work related to alternative governance. It is crucial work inside organisations, but the ability to affect corporate governance is limited by the range of associated capitals in opposition. The staff and students of any one institution are not simply ranged against that institution, but also against its partners-as-vested-interests, which tend to include finance capital, policymakers, philanthrocapitalists. This is therefore a struggle defined by power, and that is why a reformist agenda that points towards a better or more inclusive capitalist project is destined to fail.
The strength of academic labour in refusing co-option, coercion and exploitation, lies in the fact that capital relies on labour for its reproduction through valorisation and commodification. Academic labour, working in solidarity, has the potential to refuse that reproduction. One of the most important features of the current strike has been an engagement with academic labour, beyond the commodities that it produces, through a reconsideration of the academic labour-process. It is in our ability to disrupt the circulation of value emerging from academic labour that our own strength lies. This is why the UCU call for external examiners to resign their positions is so important, and it is also why action short of a strike or working to contract is so important. The University relies upon an excess of surplus-labour being poured into it because academics continually tell themselves they love what they do, despite the fact that this makes their souls bleed, increases overwork, generates ill-being and mental health issues, and insinuate competition inside each of us.
What is required is a wholesale description of the circulation of value inside the University, and the replication of that across society. Time then becomes critical, because it flags how policymakers do not see the concrete nature of academic work, and instead focus upon its abstract, general properties as evinced through exchange. At some point we need to find strategies for demonstrating an alternative way of imagining academic labour that is not governed by abstract time. However whilst we address this, it becomes important to use managements workload planning in position to demonstrate to students and their communities, families and carers, how much surplus labour is being poured into the institution. This means flagging how much time is allotted for assessment, feedback, curriculum design, lesson design and so on, and what that means for academic lives, workloads and abilities to meet student needs. We need to demonstrate the collective implications of the imposition of overwork and the domination of time over academic practice, in order that we might collectively describe another world.
It is crucial that we focus upon academic labour as a collective endeavour, with its connection across institutions that are either on strike or not on strike, and working inter-generationally between tenured and non-tenured staff and with students/professional services staff, and working inter-communally beyond the University into society. The strength here lies in describing a broad movement of solidarity and dignity, which situates narratives of exploitation that have differential and intersectional impacts. These descriptions of lived experience of the crisis of value can then be used to question our abstract, alienating reality.
THREE. Histories of resistance
It is important to remember that we have countless examples of resistance that have a lineage in praxis back to the eruption of occupations, demonstrations and protests following the Browne review. One of the interesting things for me in the recent pensions strike has been how some academics have become ‘woke’ and yet have not been able to engage with a rich history of academic activism. I think that it is very important that we question why we failed collectively to act when the government, with collusion from vice chancellors, was able to impose huge rises in student tuition fees. It is important that we question why we failed collectively to speak out when the state was brutalizing our students as they marched through London and were kettled on countless occasions earlier in this decade. I think that it is very important for us to question what we will do differently now, in support of our students and their communities, alongside other struggles at the level of society, rather than seeing a pension strike as our soul focus. In this moment we have to move beyond narrow self-interest.
NB I state that we failed collectively, not that we failed individually. I know full-well that many of us did not fail individually.
There are links to a range of alternative education projects on the sociological imagination website, and each of these projects points to a range of strategies and tactics for disrupting the University in its relation to capital, or for disrupting the University as means of production for the capital-relation. We do still have a range of projects looking at the development of alternative forms of governance, including the Social Science Centre in Lincoln in discussions over a Co-operative University being facilitated by the Co-operative College. We also have a series of student-produced, documentary resources about the realities of occupation and the ability to reimagine the University, such as the Really Open University, the Roundhouse Journal’s Reimagining the University and Guy Aitchison’s work on the occupation of UCL, which Connects to the political content of the occupy movement.
I guess what I’m pointing to here is the re-imagination of the pension strike, in terms of what academic labour can learn from social movements and social movement theory.
This is a movement against stratification, separation, divorce and alienation. This is a movement against estrangement from self and other, and it is a movement for solidarity and dignity.
The traditional university produces knowledge as distinct from society, and does not consider the production of truth is itself a social, practical and material activity. In conceiving critical knowledge in the abstract, the University denies the place of social, practical and material activity as a mode of critique. The University cannot conceive of itself as a practical-critical activity.
It is essential to educate the educator. The professor should not be respected according to status but only praxis. Until the professor deigns to speak to the student as equal, academic critiques can only be conceived as something to be necessarily overcome in practice.
If the students ever seriously threaten to take over the University, we predict that the overwhelming majority of professors will side with the bureaucratic guardians of the status quo: vice chancellors, wardens, senior management and boards of directors.
University for Strategic Optimism. 2011. Undressing the Academy, or the Student Handjob
As intellectual workers we prefer to share our work with others inside and outside of the university. As intellectual workers we refuse the fetishised concept of widening participation, and engage with teaching, learning and research only so far as we are able to dissolve the institutional boundaries of the university. Not mass education or education for the masses but mass intellectuality. Mass education is based on the assumption that people are stupid and must be made not-stupid (i.e. Educated). Mass intellectuality recognises that education maintains the population in a condition of stupidity (i.e. Intelligence Quotient) regulated through examinations and other forms of humiliations (i.e. Grades and Assessments). Mass intellectuality is based on our common ability to do, based on our needs and capacities and what needs to be done. What needs to be done raises doing from the level of the individual to the level of society. In the society of doing, based on what needs to be done, my own needs are subsumed with the needs of others and I become invisible (i.e. Free).
The University of Utopia. n.d. Anti-Curricula. A Course of Action.
LOCATION.
The pensions strike feels like it is everywhere, and yet it is nowhere. It feels like it could be a movement, and yet it feels static. It feels like it must win, and yet networks of power threaten to negate it.
BEYOND AN ISSUE; A MOVEMENT OF DIGNITY.
The pensions strike is a movement of indignation about the past, present and future of academic occupations. As a result, it has inspired student occupations: a crack. Yet I wonder the extent to which it is a movement of dignity that shows how tenured academics can open themselves up to their precariously-employed peers, how academics can open themselves up to students in-debt, and to their overworked colleagues in professional services, so that the University might be reimagined.
I remember the demonstrations in London in 2010, and the occupations and the teach-ins, and the discussions of co-operative universities, and I remember the kettles, and the students ending up in hospital, and the freezing night on Westminster Bridge. And I remember thinking, where are academics in this? Where are we in this, as their present and their futures are dissolved in debt? Not all academics, I know. But most.
DOTS BEING JOINED; BEYOND SELF-INTEREST.
And I note the reports from institutional UCU branches of students joining picket lines, of students refusing to cross picket lines, of students going into occupation, and of students pushing an anti-commodification and anti-marketisation and anti-financialisation agenda. And of dots being joined. Students joining staff; not all students; not all staff; but a start.
So I guess my question is how do we overcome the polarisations and quantifications and measurements that management wish to impose upon us, of those students versus these staff? Of staff diminishing the value of the student experience, and of staff needing to be punished for action short of a strike, and of management using a fetishised conception of the student to punish staff?
From where is solidarity born, in order to escalate this action? Because if this is not an action that can be escalated from pensions, to university governance and executive control, to the use of data to manage performance in the name of an abstract truth, to the assault on labour rights through casualisation and precarious employment, to the assault on the mental health of staff and students through the law of value and value-for-money, to the performance management of staff and students and the imposition of overwork, to individualised risk for staff and students, to the imposition of debt, and to the annihilation of collective engagement in the face of the market, then it stands for nothing.
Except self-interest.
AGAINST MARKET SEGMENTATION.
This cannot be a single issue protest. How can this connect into the idea of the University and of higher education at the level of society? How is this to be theorised, in order to engage in a battle of ideas, and to roll-out an alternative, collective conception of higher learning and teaching?
How do we amplify and escalate the political content of this strike, to reinforce the bonds between tenured and precarious academics, between academics and students and professional services staff, and between academic labour and society? This is important because the connection between academics, professional service staff and students is their shared, alienated labour. It is not the hope for tenure and status that catalyses performance anxiety throughout the academic peloton. The status distinctions between professors, teaching assistants, students, service staff, which management need us to fetishised and reinforce. We need to imagine a world in which the use of difference for exploitation can be abolished. We must start from recognising the solidarity in our own and our peers’ alienation.
[I]s there any voice today that has the political credibility and intellectual capacity to offer an alternative vision for universities in England? Will one emerge from within the sector? […] As custodians of our universities [leaders] need to think about what is best for higher education in England. Is it really the end of the post-war dispensation of public institutions and public service and the opening up of those institutions to global equity capital? There is a choice to be made here and it is a more profound one than our next mobile phone provider
McQuillan, M. 2015. Goodbye to all that.
THE SOCIAL (PENSIONS) STRIKE.
There is a need to join in solidarity beyond the University, to other struggles against a life mediated by money, commodity-exchange and the market. Through the pensions strike, this is crucial in our pointing towards collective rather than individual insurance against the future, and in describing what a good life might look like. It seeks to redress the loss of autonomy that we suffer under the rule of money, but it can only do this at the level of society.
If we cannot imagine this is a social problem, and can only see it in terms of this single issue, power-vested-in-money will flow so that it kettles us elsewhere. The worst excesses of the market will kettle us elsewhere.
We believe people should not go into debt for basic necessities like education, healthcare and housing. Strike Debt initiatives like the Debt Resistors’ Operations Manual offer advice to all kinds of debtors about how to escape debt and how to join a growing collective resistance to the debt system. Our network has the goal of building a broad movement, with more effective ways of resisting debt, and with the ultimate goal of creating an alternative economy that benefits us all and not just the 1%.
Rolling Jubilee. 2016.
making the new conditions visible, disrupting the circulation of capital and directly socialising, collectivising and communising our social relations, reproduction and struggles… Most obviously this involves striking (or otherwise acting) in ways that maximise feelings of collectivity and enhance general levels of sociability.
Milburn, K. (2015). On Social Strikes and Directional Demands.
The idea of striking at the level of society, rather than simply in one industry, amplifies resistance across multiple, complex terrains and spaces, by a range of different subjects. Because we are not simply professors or teaching assistants or postgraduates or whatever. We are mothers, carers, brothers, social service users, friends, singers, dancers, community organisers, volunteers, whatever. And we exist in a world where care, love, faith, courage, generosity, respect, dignity are being kettled by the market. We are being told that our relationships are conditional and risk-based. And this is squeezing the life out of us.
As Marx knew, we need to aid movements that push in the same direction. We might begin with pensions, and take our indignation from the picket line and the teach-in, back into the institution, into our lecture theatres and our teaching spaces. And we might take our indignation into the ongoing use of zero-hour and casualised contracts, to support our colleagues without tenure. And we might take our indignation back into our relationships with our students, to fight for their futures. And we might be more active in the trade union, and across trades unions. And we might continue to organise. And we might take our indignation to the Office for Students and to policymakers who wish to define our educational lives through value rather than our shared, humane values. And we might take our indignation beyond the governance, regulation and funding of higher education, and beyond the ways in which our futures are being structurally adjusted, to enable us to fight for social justice.
The demand is, of course for our futures, perhaps with pensions as the spark. But it must also be the demand for dignity.
It doesn’t have to be like this. (The Really Open University. n.d.)
There is a great new issue of TripleC (communication, capitalism and critique) out on Academic Labour, Digital Media and Capitalism.
I have an article in there on academic alienation, which scopes the terrain for the book on which I am working for Palgrave Macmillan. The article also points towards some work I have done on Mass Intellectuality.
The abstract is given below. I have then appended my thinking about the structure for my book.
Abstract
As one response to the secular crisis of capitalism, higher education is being proletarianised. Its academics and students, increasingly encumbered by precarious employment, debt, and new levels of performance management, are shorn of autonomy beyond the sale of their labour-power. Incrementally, the labour of those academics and students is subsumed and re-engineered for value production, and is prey to the twin processes of financialisation and marketisation. At the core of understanding the impact of these processes and their relationships to the reproduction of higher education is the alienated labour of the academic. The article examines the role of alienated labour in academic work in its relationship to the proletarianisation of the University, and relates this to feelings of hopelessness, in order to ask what might be done differently. The argument centres on the role of mass intellectuality, or socially-useful knowledge and knowing, as a potential moment for overcoming alienated labour.
The alienated academic
Alienation is a means of critiquing academic identity and academic labour, and of providing insights into the development of alternative forms of praxis. This is a critical way into a discussion of the abolition of academic labour and the role of public intellectuals in the generation of mass intellectuality. In order to connect the realities of the transnational restructuring of higher education in the Global North to academic labour as it is revealed in response to the secular crisis of capitalism, this book offers a mechanism both for articulating what alienation inside the University looks like from the perspective of the academic, and for developing alternative forms of autonomy. This takes the contested idea of the University as a public good one step further, by focusing on the Marxist term of alienation, in order to tie academic autonomy to co-operative alternatives through critical theory. In this way, the book enables student-activists, academics and practitioners in worker and informal education spaces to critique their own practices and to reveal their struggle against objectification or their struggle for subjectivity.
The structure of the book is in three parts. The first part considers the terrain of academic labour, and consists of chapters on Crisis and Alienation. The first details the mechanisms through which the secular crisis of capitalism is restructuring academic labour. The second situates Marx’s analysis of estrangement, alienation, fetishisation and reification against academic labour. It does this in terms of a focus on the activity of production, in its relationship to material, metaphysical and philosophical conceptualisations. As a result, a dialectical understanding of the layers of objectification, separation, mediation and identity-development will emerge.
In the second part, the terrain of academic alienation is analysed, in terms of: Knowledge (the products of academic labour); Profession (academic labour-power); Weltschmerz (academic self); and Identity (species-being). Here the relationship between subjectivity and objectification, use and exchange, and the potential for new forms of humanism related to the functions of academic knowledge are developed. One focus is on the internalisation of specific behaviours that are disciplinary and which become a key outcome for the system of production, with concomitant manifestations of physical and psychological distress.
In the final, concluding section on a terrain for overcoming alienation, there are two chapters on Indignation and Autonomy. Indignation focuses upon the role of intellectual labour in a range of transnational struggles for an alternative form of social metabolic control. Pivoting around counter-hegemonic and anti-power, the focus is upon the movement of dignity in the development of revolutionary subjectivity. In Autonomy, this is developed in order to critique the idea of autonomy, in light of the duality that, first, Capital is the automatic subject searching to secure permanent self-valorisation, and second, that labour’s search for autonomy-beyond-labour – the abolition of itself – makes it the crisis of capital. This work questions the potential for the social, collectivised use of academic labour, through the liberation of socialised skills, practices and knowledge from inside the University.
We’re decadent beyond our means, we’ve a zeal
We feel the things they’ll never feel
They’re solemn in their wealth, we’re high in our poverty
We see the things they never see
Don’t confuse me with someone who gives a fuck
Wild Beasts. 2014. Wanderlust.
Yesterday I was in Manchester for the Building the Cooperative University conference, which is an outcome of the work of the Co-operative University Working Group (hosted by the Co-operative College). The objectives for the day were:
We heard about a range of actually existing co-operative projects, including the Centre for Human Ecology, the Govan Folk University, the Brighton Free University, RED learning Co-op, Students for Cooperation, the Social Science Centre, Mondragon University and Leicester Vaughan College. There were a range of other projects, and historical, material alternatives that were voiced from the floor, in particular during the morning session. Each of these were situated against the work of Neary and Winn in co-operation, with the opening out of discussions on membership/governance, pedagogy/curriculum/knowledge, validation and accreditation, and finance. There is more at #coopuni.
I hold my hands-up that I have been involved for years in actual, material, radical/alternative education, through occupations/teach-ins, discussions of the governance of the Social Science Centre and Vaughan College, in educational work through the Walsall/Leicester City Supporters Trusts, and in educational work related to homelessness. Yet I found a day that should have been inspiring somewhat odd.
It had a revivalist feeling, yet a revival of co-operativism situated inside a pragmatically-accepted view of the market and profit. I understand and connect with the need to create something that prefigures a better world, and that is rooted in co-operative values and practices, but from the start I had a sense that we were there to receive wisdom that was almost pre-defined (as a better capitalism). I struggled throughout the day with understanding to what the Co-operative University is the answer. Now I guess this might be because I struggle with my own place both inside and outside formal higher education. It is also because we are witnessing the real subsumption of higher education inside transnational capitalism, and the inability of that system to reproduce stable forms of accumulation. As we wait for the next financial crisis I wonder what happens to indebted Co-operative University students when that hits? At the same time I realise that a Co-operative University inside a Co-operative College inside Co-operatives UK inside a world market and framed by co-operative consumption, has everyday realities of planned revenue streams and loans. And this simply amplifies by cognitive dissonance around what is to be done?
This shapes and reshapes how I view alternatives, in their perceived relationship to formal, corporate, control structures enacted through regulation and statute. In short, I found myself questioning why we are building an alternative model of the higher education institution, rooted in an outdated model of educational practice and governed in a way that perpetuates that outdated model. I found myself questioning whether this was a real alternative.
In part my questioning is situated against my own weltschmerz, in particular in the face of ongoing, secular capitalist crisis with its attendant punishing and disciplinary austerity. However, my questioning extends the nature of this socio-economic crisis, which is destroying the lives/futures of millions of people, into the terrain of socio-environmental crisis. I also wonder why we are building a model in this way that is deliberately connected to a hegemonic system of oppression, and which is rooted in contradictions and tensions around the ongoing nature of work and the availability of employment that is increasingly predicted to be marginalised/made redundant by technology in so many sectors. So in building for an unstable world that is increasingly governed by debt as a moment of social discipline, I found myself asking why are we building in this way for a capitalist world that is collapsing? Is building an alternative form of sociability impossible? I found myself questioning how to enact Rosa Luxemburg’s idea (on socialism or barbarism) that ’to push ahead to the victory of socialism we need a strong, activist, educated proletariat, and masses whose power lies in intellectual culture as well as numbers.’
Much of the day returned less to ideas around co-operative pedagogy and co-operative governance/values, and instead to issues of co-operative capital and finance. This reminded me of Mészáros’s critique of the dehumanising reality of the capital system, which reduces life to second-order mediations that maintain alienated-labour as the primary mediation of our lives. This was amplified when someone with the conch stated that he wished for such co-operative practices to realise a return on their investment. In that moment it felt impossible to escape from the gravitational pull of capital, and I was reminded that if another world is possible it will have to be built from the ruins of our present, inhuman situation, through our voluntary labour being liberated or repatriated from inside the corporate university and ploughed into a co-operative alternative instead. Without liberating time or stealing time in the name of co-operation, we will simply reproduce our existing alienation ad nauseam.
We have internalised capitalism’s value-set, rooted in productivity/intensity and where any alternative is seen as sinful. As Gorz argues in farewell to the working class, we need to realise something different. Tactical and affective autonomy reduces the acceptance of hierarchical discipline, and increases demands for the quality and content of work that is both necessary/in the sphere of heteronomy and free/in the sphere of autonomy. What we require is less a masculine, engineered, corporate life driven by technique, and instead one rooted in humane values where individuals rather than capital are sovereign. Anything otherwise makes capital/exploitation/appropriation central to a productive life, and diminishes the space for a useful life.
In Volume 3 of Capital, Marx describes the sphere of freedom or autonomy beginning beyond the sphere of necessity or heteronomy. Freedom consists of being able to work with as much dignity and efficiency as possible (in the sphere of necessity) for as brief a time as possible. It is important that a heteronomous sphere is subordinate to the sphere of autonomy, with the maximum efficiency and the least expenditure of effort and resources. The key is to make it possible for individuals to move from heteronomous, wage-based social labour effected in the general interest and requiring little time or intense involvement, to autonomous activities which carry their end in themselves. Can a Co-operative University help facilitate this as an alternative model, or only extend the apparently necessary labour based on production for exchange rather than use?
This is crucial as labour is increasingly proletarianised and jobs are abolished, and it demands a re-evaluation of the sphere of necessity, what is necessary in order to sustain life, and an end to bullshit work and bullshit jobs that are unnecessary and simply flood the market with useless use-values or exchange-values. Quite how we get to this is another matter, yet during the day I was constantly reminded of the work of more militant and radical, social movements, which had focused upon general assemblies, militant research, and work done in public, as actually-existing autonomy. Connections between such social movements, enacted through solidarity mechanisms and solidarity economies, and focused upon the generation of forms of mass intellectuality that can in turn act as counter-narratives, seem increasingly important in the struggle against the corporate university and marketised higher education.
In this, the reality that the new Office for Students can only drive a market agenda, rooted in strengthening the forces of production of knowledge, rather than democratising the relations of production of knowledge, acts as a brake on the alternative positions that any Co-operative University can develop. Where such associational, democratic positions sit in asymmetrical relation to governance and regulation that amplifies the power of marketised solutions, and which drive value-creation rather than humane values, they have little opportunity to counter hierarchy, power and hegemony rather than point towards horizontal, democratic solutions. Here I am left wondering what will be the practical orientation of a Co-operative University to society? Inside a competitive regulatory, governance and funding system, operating across global terrain, in which universities act as nodes in transnational capitalist networks (transnational associations of capital), how is it possible for a Co-operative University not to be co-opted? In a world where there is no monolithic institution, and no outside of capital, where pedagogy gets reformed and repurposed as excellence, what is a Co-operative University regulated by the office for students for? Moreover, inside such governance, what is it possible for a Co-operative University to be? Inside these structuring realities, how can co-operative values survive against the law of value? Years ago I wrote, pace John Holloway, about activism and exodus and the relationship between capital and the University:
The argument against this is that the constitutional view isolates the [University] from its social environment: it attributes to the [University] an autonomy of action that it just does not have. In reality, what the [University] does is limited and shaped by the fact that it exists as just one node in a web of social relations. Crucially, this web of social relations centres on the way in which work is organised. The fact that work is organised on a capitalist basis means that what the [University] does and can do is limited and shaped by the need to maintain the system of capitalist organisation of which it is a part. Concretely, this means that any [University] that takes significant action directed against the interests of capital will find that an economic crisis will result and that capital will flee from the [University] territory.
There was one final point that emerged through the day and it was rooted in co-operative pedagogy, and co-operative classroom practices. I found the day exhausting because I was talked at for so long, and there was relatively little space for participation. It was almost as if the structure of the day was set up in order to drive a particular set of processes, which were neither co-operative nor recuperative. I am not sure what the structure of the day prefigured. This added to my confusion about the purpose of the day, and the nature of what was given/heteronomous/necessary versus where we had freedom/autonomy to define both the issues around co-operative education and the question to which the co-operative University was the answer.
In the afternoon session I attended the pedagogy, curriculum and knowledge break-out group, and one of the attendees highlighted that we should be talking about dialogue, praxis and the development of the critical consciousness. There was a real dialectical tension in the room as participants attempted to strip back the layers of co-operative pedagogy, curriculum and knowledge, and a general refusal to engage with questions around what is knowledge for and how should the curriculum be governed. Instead interventions pointed towards the nature of socially-useful knowledge, and its relationship to inside/outside the corporate university. There was a focus on the production of such knowledge through practices that were constantly prefiguring something more democratic, as moments of struggle or rupture. In these ways it felt like there was an urgency around dissolving the practices of producing socially-useful knowledge and that knowledge itself inside the fabric of society. Throughout there was an unfolding of why, and a desire to engage with Neary’s question of how do revolutionary teachers teach in a time of crisis?
Is it possible to reconnect co-operative relations of production and values, to co-operative projects, to the co-operative College and into a federated co-operative University? Moreover I wonder how it is possible to connect these activities and moments of becoming to the development of a solidarity federation across a range of other sectors of civil society, in order to develop counter-narratives? It strikes me that the conversations that happen in the margins are key. Conversations that happen in counter-positions, like Rhodes Must Fall, are key. Conversations that happen in spaces that are not white and male and privileged are key. Here, I do not wish to discuss becoming a challenger institution or a moment of disruption, where those challengers and those disruptors simply enable capital to reinvent itself through forms of de-/re-territorialisation.
Rather, I continue to wonder, how is it possible to reimagine the University? How can the Co-operative University enable us to believe that another world is possible?
Or am I just a Cassandra; a Jeremiah; anti-everything?